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Joh_3:20. Γάρ ] If by the previous γάρ the historical basis for the statement ἠγάπησαν οἱ ἄνθρωποι , κ . τ . λ ., was laid, then this second γάρ is related to the same statement as explanatory thereof (see on Mat_6:32; Mat_18:11; Rom_8:6), introducing a general elucidation, and this from the psychological and perfectly natural relation of evil-doers to the light which was manifested (in Christ) ( ôï ͂ φῶς not different from Joh_3:19), which they hated as the principle opposed to them, and to which they would not come, because they wished to avoid the ἔλεγχος which they must experience from it. This “coming to the light” is the believing adherence to Jesus, which, however, would have to be brought about through the μετάνοια .[167]
ἵνα μὴ ἐλεγχθῇ ] Intention. This ἔλεγχος is the chastening censure, which they shunned both on account of their being put to shame before the world, and because of the threatening feeling of repentance and sorrow in their self-consciousness. Comp. Luk_3:19; Joh_8:8; Eph_5:11; Eph_5:13. “Gravis malae conscientiae lux est,” Senec. ep. 122. 14. This dread is both moral pride and moral effeminacy. According to Luthardt (comp. B. Crusius), the ἐλέγχεσθαι refers only to the psychological fact of an inner condemnation. But against this is the parallel φανερωθῇ , Joh_3:21.
Observe, on the one hand, the participle present (for the πράξας might turn to the light), and, on the other, the distinction between πράσσων (he who presses on, agit, pursues as the goal of his activity) and ποιῶν , Joh_3:21 (he who does, facit, realizes as a fact). Comp. Xen. Mem. iii. 9. 4 : ἐπισταμένος μὲν ἃ δεῖ πράττειν , ποιοῦντες δὲ τἀναντία , also Joh_4:5. 4, al.; Rom_1:31; Rom_2:3; Rom_7:15; Rom_13:4. See generally, Franke, ad Dem. Ol. iii. 15.
[167] In opposition to Colani, who finds a circle in the reasoning of vv. 19, 20. See Godet.